I will begin to speak of the goals I seek, which I have always set before you, so that you may contemplate them and analyze them to comprehend their implications. Did my mouth utter truth?1Compare Proverbs 8:7. Barely a moment after my words entered your ears, they were gone. They went in one ear and out the other. This is none other than the problem of routinization,2In R. Salanter’s terminology, hergel refers to a combination of habit and routine, whereby a certain behavior has become second nature that one does without reflection. Here, murgal refers to behavior that has become so embedded in the culture that surrounds the individual that it is done automatically, without any dissention from that culture. namely, the lack of attention to matters pertaining to reverence and Mussar3Mussar is a stream of tradition originating in medieval Judaism that focused on character building and virtue as against a primary focus on Torah learning and conventional observance. and instead acting in these matters as unfettered instinct dictates, following the tendency4A “netiya” is a tendency, a bias, or orientation that stems from an interest or an inner psychological attraction to acting in a certain manner. of one’s will, as an animal does. Consider the familiar practice that is becoming prevalent all over the world: to consider and scrutinize all material matters.5In Letter 2, R. Salanter refers to this as “ḥokhmat haolam” (“the wisdom of the world”); in his view, one learns from and adapts standard practices from business or worldly affairs, which enables one to strengthen religious understanding and practice. How much thought a merchant gives before deciding whether or not to do a transaction! He thinks to himself, consults with his most trusted friends, surveys all the details, and looks to see where he may have miscalculated, until he has illuminated the issue as best he can. So it is with respect to the study of the holy Torah – each person according to his own ability will consider and analyze it to reveal its hidden treasures, to produce novel insights, and to resolve questions. He will not skim over it at a glance and then make a definitive decision.
This is not the case with respect to the ways of Mussar. Its analysis entails searching all human paths and actions in order to guard against the tendency of the will and of the urge that disturbs and prevents all that is good and fine – an indispensable necessity to achieve reverence.6“Reverence” (“yira”) variously refers to fear of Heaven, performing God-fearing actions, exhibiting moral awareness in behavior, and, above all, consciousness of the great reward and punishment in the afterlife for all earthly behaviors. Mussar and good behavior will not endure without major strategies, for which one must harness the mind until it makes a strong impression on the heart7I.e., the intellect must influence the emotions. so that it empowers and energizes the external limbs to exercise refinement that is not impeded by lowly physical drives – contemptible envy and status-seeking. Yet, withal, humans are very lazy in this area! A person considers it a burden to devote himself [even] for a short time to this – to the point that he even considers it a waste of time.
So what shall we do? The war is upon us. The evil urge lies in ambush. Desire roams everywhere.8Compare Job 1:7. Character traits are driven by emotion. There are no weapons for this battle. Can one make an instrument fit for this work9Compare Isaiah 54:16. without the necessary effort? Indeed, there is no hope of being saved from death traps unless we wield the weapons of war – the matters of reverence and Mussar.
To this end, there is one thing I have told you;10Compare Job 40:5. do it and it will be well with you. A preoccupied11R. Salanter uses this term, “mutrad,” as a concept. He often suggests that the average person in society is mutrad – preoccupied, overburdened, harried, and beleaguered – which enervates them, impairs their judgment, and reduces the quality of their religious activity and practice of fear of God. One of the goals of Mussar training was to develop an inner tranquility so as to make better religious, ethical, and existential decisions. person – everywhere he turns, he causes havoc.12Compare I Samuel 14:47. His business is failing. His strength and reason are in turmoil, subject to the coils of anxiety and confusion that consume all human strength. Now, if someone would approach this person and say, “I have seen a light for you. If you do this, then, according to an accurate assessment, you will profit thousands upon thousands of gold pieces. It will not divert you much from your other activities and enterprises. You won’t have to spend much time on it either,” the preoccupied person will certainly pay real attention to this, with great energy and strength. He will mold all his powers of understanding until the matter takes root in his heart properly and enduringly. He will set aside some time for it and give it wide-ranging consideration. He will seek out like-minded friends to help him in this endeavor. He will not even notice a bit of lost status or the patience required.
Indeed, this is our present state. We are in the throes of spiritual torment. We are inundated by sin – each person to a different degree. We stand very far from the objective of our creation and from the goal for which one comes into this world: to prepare himself for his ultimate end.13I.e., the World to Come. But now we see a bright light rising to benefit the multitudes: to strengthen weak hands,14Compare Isaiah 35:3. by Mussar study; to provide advice and strategies for establishing good practice in this respect, to the extent that the ever-present pride takes control in this area.15R. Salanter uses the Hebrew word taḥbula to describe a cunning strategy – one that employs human weaknesses to redirect them to good behaviors. Here, he proposes that learning Mussar be turned into a source of pride. Pride is typically not a good trait, and Mussar seeks to eliminate it. Here, however, by turning learning Mussar into a badge of honor, many more will be brought to the study of Mussar. That is, people will take pride when others say: “Have you seen this man? How great he is in the wisdom of reverence and Mussar!” From this self-interested motive, he will eventually come to [reverence] for its own sake! If God grants us success, there is no limit to how valuable the result can be. And with that, we personally will also be improved somewhat, whether we achieve a little or a lot.16That is, teaching Mussar practice to others and working with them on improving their traits will have a positive effect on the teachers themselves.
To this end, set a meeting time on the holy Shabbat; gather together at a specific time.17In fact, leaders of the Mussar movement created a special Mussar-learning session that was held regularly on Shabbat afternoon, between sunset and the appearance of the stars. This is a time when twilight and the subdued emotions of leaving the Shabbat behind create a mood that is receptive to introspection and self-criticism. As an educator, R. Salanter stressed the context of learning as an important influence on the individual’s receptivity. In the same way, he developed the idea of a Mussar Shtiebel (House). The space was dedicated exclusively to Mussar study, so the environment would encourage emotional expression of self-criticism and introspection. Consider seriously how to attract the elite, the community leaders – for others will run after them to learn Mussar. Discuss these matters calmly, soberly, without frivolity or jest. Assess each person’s qualities and faults, how they can be improved and how they can be harnessed to this cause. Do not make decisions after one quick review. Divide up the work among all of you – minimizing time and effort. “He who gathers little by little, increases it [wealth].”18See Proverbs 13:11. With tranquility of mind and wise and correct resolution, each person will strengthen his friend, weaken the foolishness of his heart, and break his indolent routine. With patience and serenity, follow the majority judgment without stubbornness or divisiveness. Thus, Mussar will become embedded in your souls, as is appropriate for your souls.19In other words, the exact mix of Mussar practice will vary from person to person. This reflects R. Salanter’s emphasis on the uniqueness of each person’s soul and temperament.
חֲמִשָּׁה מִכְתָּבִים הָרִאשׁוֹנִים. הֵם אֲשֶׁר כָּתַב אדמו"ר זצוק"ל בִּתְחִלַּת בּוֹאוֹ מִוִּילְנָא לְקָאוְונָא בִּשְׁנַת תר"ט. לְתַלְמִידָיו וּמְקֹרָבָיו בָּעִיר וִילְנָא
יְדִידַי הַנֶּאֱהָבִים אַתְחִיל לְדַבֵּר
My beloved friends:
אֶת מְגַמַּת רְצוֹנִי אֲשֶׁר הִצַּעְתִּי לִפְנֵיכֶם תָּמִיד. לִתֵּן לְבַבְכֶם עֲלֵיהֶם וּלְהִתְבּוֹנֵן בָּם בִּינָה, אִם אֱמֶת יֶהְגֶּה חִכִּי? כִּמְעַט רֶגַע הָיָה נִכְנַס דְּבָרַי בְּאָזְנֵיכֶם. וְעוֹד מְעַט קָט וְאֵינֶנָּה. בְּאֹזֶן אַחַת בָּאוּ וּבְאֹזֶן אַחֶרֶת הָלְכוּ — אֵין זֹאת כִּי אִם הַחִסָּרוֹן הַמֻּרְגָּל שֶׁלֹּא לָתֵת לֵב בְּעִנְיָנִים הַנּוֹגְעִים בְּיִרְאָה וּמוּסָר, כִּי אִם לְהִתְנַהֵג בָּהֶם אַחַר הַתַּאֲוָה הַחָפְשִׁית לְפִי נְטִיַּת הָרָצוֹן כְּמַעֲשֵׂה הַבְּהֵמָה. הֲלֹא תִּרְאוּ בְּהַמִּנְהָג הַיָּדוּעַ הַמְשׁוֹטֵט עַל פְּנֵי תֵּבֵל. לָתֵת עִיּוּן וְהִתְבּוֹנְנוּת בְּכָל הָעִנְיָנִים הַגַּשְׁמִיִּים. הַסּוֹחֵר בְּמַרְכֻּלְתּוֹ כַּמָּה הִתְבּוֹנְנוּת יִשְׁתַּמֵּשׁ טֶרֶם יְבַצֵּעַ הָעֵסֶק. אִם לַעֲשׂוֹת אוֹ לַחֲדֹל. יַחְשֹׁב בְּנַפְשׁוֹ וְיִתְיָעֵץ עִם רֵעָיו הַנֶּאֱמָנִים לוֹ. יָתוּר עַל הַפְּרָטִים, יְבַקֵּשׁ מְקוֹם הַטָּעוּת, עַד יוֹצִיא הַדָּבָר לָאוֹר לְפִי כֹּחוֹ. כֵּן בְּלִמּוּד הַתּוֹרָה הַקְּדוֹשָׁה כָּל אֶחָד לְפִי עֶרְכּוֹ. יְעַיֵּן וְיִתְבּוֹנֵן בָּהּ לְגַלּוֹת מַטְמוֹנֶיהָ, וּלְחַדֵּשׁ חִדּוּשִׁים וּלְפָרֵק הַוָּיוֹת, לֹא יְדַלֵּג בִּסְקִירָה אַחַת, לְהַחְלִיט הַדָּבָר הֶחְלֵט פְּסוּקָה:
I will begin to speak of the goals I seek, which I have always set before you, so that you may contemplate them and analyze them to comprehend their implications. Did my mouth utter truth?1Compare Proverbs 8:7. Barely a moment after my words entered your ears, they were gone. They went in one ear and out the other. This is none other than the problem of routinization,2In R. Salanter’s terminology, hergel refers to a combination of habit and routine, whereby a certain behavior has become second nature that one does without reflection. Here, murgal refers to behavior that has become so embedded in the culture that surrounds the individual that it is done automatically, without any dissention from that culture. namely, the lack of attention to matters pertaining to reverence and Mussar3Mussar is a stream of tradition originating in medieval Judaism that focused on character building and virtue as against a primary focus on Torah learning and conventional observance. and instead acting in these matters as unfettered instinct dictates, following the tendency4A “netiya” is a tendency, a bias, or orientation that stems from an interest or an inner psychological attraction to acting in a certain manner. of one’s will, as an animal does.
Consider the familiar practice that is becoming prevalent all over the world: to consider and scrutinize all material matters.5In Letter 2, R. Salanter refers to this as “ḥokhmat haolam” (“the wisdom of the world”); in his view, one learns from and adapts standard practices from business or worldly affairs, which enables one to strengthen religious understanding and practice. How much thought a merchant gives before deciding whether or not to do a transaction! He thinks to himself, consults with his most trusted friends, surveys all the details, and looks to see where he may have miscalculated, until he has illuminated the issue as best he can.
So it is with respect to the study of the holy Torah – each person according to his own ability will consider and analyze it to reveal its hidden treasures, to produce novel insights, and to resolve questions. He will not skim over it at a glance and then make a definitive decision.
לֹא כֵן בְּדַרְכֵי הַמּוּסָר, אֲשֶׁר הַהִתְבּוֹנְנוּת בָּהּ הַחִפּוּשׂ בְּכָל דַּרְכֵי וּמַעֲשֵׂה הָאָדָם, לְהִשָּׁמֵר מִנְּטִיַּת הָרָצוֹן, וּמֵהַיֵּצֶר הַמַּפְרִיעַ וּמוֹנֵעַ כָּל דָּבָר טוֹב וּמְעֻלֶּה, הַהֶכְרֵחִי וּמְחֻיָּב לְהַשָּׂגַת הַיִּרְאָה, וְלֹא תָקוּם הַמּוּסָר וְהַהַנְהָגָה טוֹבָה בְּלֹא תַּחְבּוּלוֹת גְּדוֹלוֹת, לֶאֱסֹר כְּלֵי הַמֹּחַ לָזֶה עַד שֶׁיַּעֲשֶׂה רֹשֶׁם חָזָק בַּלֵּב לָתֵת עֹז וְתַעֲצוּמוֹת לַאֲבָרִים הַחִיצוֹנִים: לְהוֹצִיא לַפֹּעַל הָעִנְיַן הַמְעֻלֶּה, בַּל יַעַצְרוּהוּ תַּאֲוַת הַגּוּפָנִיּוּת הַפְּחוּתָה, הַקִּנְאָה וְהַכָּבוֹד הַבְּזוּיִים. וּבְכָל זֶה עַצְלוּת הָאָדָם רַבָּה בָּזֶה, לְמַעֲמָסָה תִּהְיֶה לוֹ אִם יִפְנֶה אֶת עַצְמוֹ זְמָן קָצָר לָזֶה. עַד אֲשֶׁר גַּם לְבִטּוּל הַזְּמָן יֵחָשֵׁב לוֹ:
This is not the case with respect to the ways of Mussar. Its analysis entails searching all human paths and actions in order to guard against the tendency of the will and of the urge that disturbs and prevents all that is good and fine – an indispensable necessity to achieve reverence.6“Reverence” (“yira”) variously refers to fear of Heaven, performing God-fearing actions, exhibiting moral awareness in behavior, and, above all, consciousness of the great reward and punishment in the afterlife for all earthly behaviors. Mussar and good behavior will not endure without major strategies, for which one must harness the mind until it makes a strong impression on the heart7I.e., the intellect must influence the emotions. so that it empowers and energizes the external limbs to exercise refinement that is not impeded by lowly physical drives – contemptible envy and status-seeking. Yet, withal, humans are very lazy in this area! A person considers it a burden to devote himself [even] for a short time to this – to the point that he even considers it a waste of time.
עַתָּה מַה לַּעֲשׂוֹת. הַמִּלְחָמָה נְכוֹנָה, הַיֵּצֶר מְאָרֵב, הַתַּאֲוָה מְשׁוֹטֶטֶת, הַמִּדּוֹת מְרַגְּשׁוֹת, כְּלֵי הַמִּלְחָמָה אַיִן. הֲיַעֲשֶׂה כְּלִי לְמַעֲשֵׂהוּ בִּלְתִּי פּוֹעֵל נִרְצֶה לָזֶה. כֵּן אֵין תִּקְוָה לְהִנָּצֵל מִמּוֹקְשֵׁי מָוֶת בִּלְתִּי אִם נַחְזִיק בִּכְלֵי הַמִּלְחָמָה, עִנְיְנֵי הַיִּרְאָה וְהַמּוּסָר:
So what shall we do? The war is upon us. The evil urge lies in ambush. Desire roams everywhere.8Compare Job 1:7. Character traits are driven by emotion. There are no weapons for this battle. Can one make an instrument fit for this work9Compare Isaiah 54:16. without the necessary effort? Indeed, there is no hope of being saved from death traps unless we wield the weapons of war – the matters of reverence and Mussar.
וְלָזֹאת אַחַת דִּבַּרְתִּי כֹּה תַּעֲשׂוּ וְטוֹב לָכֶם — הָאִישׁ הַמֻּטְרָד בְּכָל אֲשֶׁר יִפְנֶה יַרְשִׁיעַ. עֲסָקָיו הוֹלְכִים קְדוֹרַנִּית, כֹּחוֹ וְשִׂכְלוֹ נְבוּכִים נְתוּנִים בְּמַאֲסָרֵי הַדְּאָגָה וְהַבִּלְבּוּל. הַמְכַלֶּה אֶת כָּל כֹּחַ הָאֱנוֹשִׁי, וְהָיָה כִּי יִקְרָב אֵלָיו אִישׁ לֵאמֹר הֲלֹא חָזִיתִי לְךָ אוֹר, אִם תַּעֲשֶׂה אֶת הַדָּבָר הַזֶּה לְפִי הַהַשְׁעָרָה הַנְּכוֹנָה, תּוּכַל לְהַרְוִיחַ אֶלֶף אֲלָפִים דִּינָרֵי זָהָב, לֹא יַטְרִידוּךָ הָעִנְיָן הַרְבֵּה מִתַּהֲלוּכוֹתֶיךָ וַעֲסָקֶיךָ וְלֹא תִּצְטָרֵךְ לְבַלּוֹת זְמָן הַרְבֵּה עַל זֶה — בְּוַדַּאי יִתֵּן לֵב נָבוֹן לָזֶה בְּרֹב עֹז וְתַעֲצוּמוֹת. כָּל כֹּחוֹת הַתְּבוּנָה יַצִּיק עַד אֲשֶׁר יְשָׁרֵשׁ הַדָּבָר בִּלְבָבוֹ דָּבָר נָכוֹן וּמְקֻיָּם. לְהַפְרִישׁ מְעַט זְמָן לָזֶה בְּהִתְבּוֹנְנוּת רְחָבָה, לְבַקֵּשׁ לוֹ רֵעִים כִּלְבָבוֹ אֲשֶׁר יַעַזְרוּ אוֹתוֹ לָזֶה, לֹא יָחוּשׁ עַל מְעַט בִּטּוּל הַכָּבוֹד וְהַסַּבְלָנוּת.
To this end, there is one thing I have told you;10Compare Job 40:5. do it and it will be well with you. A preoccupied11R. Salanter uses this term, “mutrad,” as a concept. He often suggests that the average person in society is mutrad – preoccupied, overburdened, harried, and beleaguered – which enervates them, impairs their judgment, and reduces the quality of their religious activity and practice of fear of God. One of the goals of Mussar training was to develop an inner tranquility so as to make better religious, ethical, and existential decisions. person – everywhere he turns, he causes havoc.12Compare I Samuel 14:47. His business is failing. His strength and reason are in turmoil, subject to the coils of anxiety and confusion that consume all human strength.
Now, if someone would approach this person and say, “I have seen a light for you. If you do this, then, according to an accurate assessment, you will profit thousands upon thousands of gold pieces. It will not divert you much from your other activities and enterprises. You won’t have to spend much time on it either,” the preoccupied person will certainly pay real attention to this, with great energy and strength. He will mold all his powers of understanding until the matter takes root in his heart properly and enduringly. He will set aside some time for it and give it wide-ranging consideration. He will seek out like-minded friends to help him in this endeavor. He will not even notice a bit of lost status or the patience required.
כֵּן אֲנַחְנוּ אֵלֶּה הַיּוֹם, מְעֻנִּים אֲנַחְנוּ בְּעִנּוּי נֶפֶשׁ, עֲוֹנוֹתֵינוּ עָבְרוּ רָאשֵׁינוּ אִישׁ אִישׁ לְפִי עֶרְכּוֹ — הַרְחֵק מְאֹד נַעֲמֹד מֵהַמֶּרְכָּז אֲשֶׁר לְזֶה נִבְרָא, וּמֵהַתַּכְלִית אֲשֶׁר בָּא לָעוֹלָם הַגַּשְׁמִי הַלָּזֶה לְהָכִין לוֹ לְאַחֲרִיתוֹ. וְעַתָּה רָאִינוּ אוֹר בָּהִיר מִתְנוֹצֵץ לְזַכּוֹת אֶת הָרַבִּים, לְחַזֵּק יָדַיִם רָפוֹת בְּלִמּוּד הַמּוּסָרִי, לָתֵת עֵצָה וְתַחְבּוּלָה לַעֲשׂוֹת מִנְהָג נָכוֹן בָּזֶה עַד אֲשֶׁר יִשְׁלֹט הַגַּאֲוָה הַמְרַחֶפֶת בָּעִנְיָן הַלֵּזוּ. לֵאמֹר וּלְהִתְפָּאֵר הַרְאִיתֶם הָאִישׁ הַלָּזֶה, כַּמָּה יָדוֹ תַּקִּיפָה בְּחָכְמַת הַיִּרְאָה וְהַמּוּסָר, אֲשֶׁר מִתּוֹךְ שֶׁלֹּא לִשְׁמָהּ יָבֹא לִשְׁמָהּ. אִם יַצְלִיחַ ד' אֶת דַּרְכֵּינוּ, אֵין עֲרוֹךְ לְהַנּוֹלָד כַּמָּה יִגְדַּל עֶרְכּוֹ, וּבָזֹאת נִבָּנֶה גַּם אֲנַחְנוּ מָה, וְאִם מְעָט וְאִם הַרְבֵּה נֹאכָל.
Indeed, this is our present state. We are in the throes of spiritual torment. We are inundated by sin – each person to a different degree. We stand very far from the objective of our creation and from the goal for which one comes into this world: to prepare himself for his ultimate end.13I.e., the World to Come. But now we see a bright light rising to benefit the multitudes: to strengthen weak hands,14Compare Isaiah 35:3. by Mussar study; to provide advice and strategies for establishing good practice in this respect, to the extent that the ever-present pride takes control in this area.15R. Salanter uses the Hebrew word taḥbula to describe a cunning strategy – one that employs human weaknesses to redirect them to good behaviors. Here, he proposes that learning Mussar be turned into a source of pride. Pride is typically not a good trait, and Mussar seeks to eliminate it. Here, however, by turning learning Mussar into a badge of honor, many more will be brought to the study of Mussar. That is, people will take pride when others say: “Have you seen this man? How great he is in the wisdom of reverence and Mussar!” From this self-interested motive, he will eventually come to [reverence] for its own sake! If God grants us success, there is no limit to how valuable the result can be. And with that, we personally will also be improved somewhat, whether we achieve a little or a lot.16That is, teaching Mussar practice to others and working with them on improving their traits will have a positive effect on the teachers themselves.
לְזֹאת תִּקְבְּעוּ עֵת מוֹעֵד בְשַׁבָּת קֹדֶשׁ לְהִתְאַסֵּף יַחַד בְּשָׁעָה מְיֻחָד, לְהִתְבּוֹנֵן בִּינָה אֵיךְ לְהַמְשִׁיךְ הָאֵיכוּת. גְּדוֹלֵי הָעִיר אֲשֶׁר אַחֲרֵיהֶם הַרְבֵּה יָרוּצוּ לְלִמּוּד הַמּוּסָרִי, תְּדַבְּרוּ דְּבָרִים בְּנַחַת וּבְיִשּׁוּב הַדַּעַת בְּלֹא שְׂחוֹק וְהִתּוּל, תַּעֲרִיכוּ מַעֲלוֹת הָאִישׁ וְחֶסְרוֹנוֹ, וּבָמֶה יִוָּסֵר וּבָמֶה יֵאָסֶר לָזֶה, אַל תַּחְלִיטוּ הַדָּבָר בִּסְקִירָה אַחַת. תְּחַלְּקוּ אֶת הָעֲבוֹדָה לְכֻלְּכֶם בִּמְעָט זְמָן וּבְלִי כֹּבֶד הָעֲבוֹדָה, וְקֹבֶץ עַל יָד יִרְבֶּה אָכֵן בְּדַעַת שְׁקֵטָה בְּיִשׁוּב נָבוֹן וְנָכוֹן, אִישׁ אֶת רֵעֵהוּ יְחַזֵּק וְאֶת שְׁטוּת לְבָבוֹ יַרְפֶּה, אֶת עַצְלוּת הֶרְגֵּלוֹ יְבַטֵּל, בְּדֶרֶךְ אֶרֶץ וּבְנַחַת לִשְׁמֹר כָּל אֶחָד כְּבוֹד חֲבֵרוֹ בְּנַחַת וּבְסַבְלָנוּת, לֵילֵךְ אַחַר רַבִּים בְּלֹא עִקְּשׁוּת וּמַחְלֹקֶת, וּבָזֶה יְכוֹנֵן הַמּוּסָר בְּנַפְשֵׁיכֶם עַל נָכוֹן כְּנַפְשֵׁיכֶם:
To this end, set a meeting time on the holy Shabbat; gather together at a specific time.17In fact, leaders of the Mussar movement created a special Mussar-learning session that was held regularly on Shabbat afternoon, between sunset and the appearance of the stars. This is a time when twilight and the subdued emotions of leaving the Shabbat behind create a mood that is receptive to introspection and self-criticism. As an educator, R. Salanter stressed the context of learning as an important influence on the individual’s receptivity. In the same way, he developed the idea of a Mussar Shtiebel (House). The space was dedicated exclusively to Mussar study, so the environment would encourage emotional expression of self-criticism and introspection. Consider seriously how to attract the elite, the community leaders – for others will run after them to learn Mussar. Discuss these matters calmly, soberly, without frivolity or jest. Assess each person’s qualities and faults, how they can be improved and how they can be harnessed to this cause. Do not make decisions after one quick review. Divide up the work among all of you – minimizing time and effort. “He who gathers little by little, increases it [wealth].”18See Proverbs 13:11. With tranquility of mind and wise and correct resolution, each person will strengthen his friend, weaken the foolishness of his heart, and break his indolent routine. With patience and serenity, follow the majority judgment without stubbornness or divisiveness. Thus, Mussar will become embedded in your souls, as is appropriate for your souls.19In other words, the exact mix of Mussar practice will vary from person to person. This reflects R. Salanter’s emphasis on the uniqueness of each person’s soul and temperament.