My friends: I thought1Compare Tosefot Yom Tov on Mishna Eiruvin 2:5, note 13. that my first words surely would more than suffice to awaken your heart to strengthen this learning, the study of Mussar. Mussar is not like any other study. There is no other study that is required of all people. Women are exempt from study of Torah. There is plenty of room to exempt destitute people and those who are preoccupied by desperate circumstances, God forbid. Each person, according to his own situation, may have his obligation to study Torah reduced. Each one is different.2Compare Bava Kamma 6a et seriatim. The more comfortable conditions are for a person, the greater the obligation [to study Torah] grows.
Not so this [Mussar] study. This study is required of everyone; no one is excused.3Compare Isaiah 40:27. For there is a battle hanging over all intelligent beings:4Lit. “all life that speaks,” a reference to the medieval definition of the superiority of human life over other animals because the human speaks. this is the battle with the [evil] urge and its [warped] strategies; human desire5I.e., instinct. and its [consequent] deeds which capture him in their traps, so that he will never recover (God forbid). For in an instant, a person will sin without limit if there is no check to his spirit. He will carry out every evil and depraved project in broad daylight. Oy! What will we do on the day of remembrance6Compare Isaiah 10:3. [of being held accountable] when God will bring His judgment on all the living, on the work of man and his schemes?!7Compare to the end of the liturgical poem, “Maaseh Elokeinu,” from the Yom Kippur Musaf. With what can we strengthen ourselves to stand up to this tremendous battle, if not with the study of Mussar to refine our thought a bit, to arouse the heart somewhat, and to take to heart our end? [Let us study Mussar] in order that it be a shining light for us, so that the external limbs will walk by its light; and with their strength, they will battle for truth and righteousness. For this is the entire outcome8Lit. “fruit.” of our endeavor: only that the external limbs be guarded from all contagious evil and sickness – be it in character traits or be it in laws.9I.e., outward behaviors. They [the limbs] can only be contained with strength and with much habituation.10I.e., routinized as to become automatic.
Indeed, who will contain them? Who will master them? Who can spur them on toward everything that is good and useful? Only the study of Mussar to break the heart and purify it a bit from its pollution; to arouse the right understanding for this battle. [It requires] strong control of the [external] limbs to hold back from all contagious evil and sickness. The more the person’s evil urge intensifies its warfare, the greater the obligation grows for this Mussar study! And since these are not good days, the battle is getting harder, and the obligation [of Mussar study] has grown.
Now, as I have heard, you are idle and shirking11Compare Exodus 5:8. in this matter. Therefore, I said to myself: The wisdom of Mussar consists only of expounding on simple, obvious things,12See Introduction to Mesillat Yesharim (Path of the Just) by R. Moshe Ḥayim Luzzatto. so the best thing I can do is to expand a bit on what I dealt with in the first letter.
When we reflect on our will and urges, the strongest of all is the desire for this illusory life. This will is deeply and firmly driven in our heart.13“Yated ne’eman,” lit. “a peg in a sure place” (Is. 22:23). Everything we have we would give for our [worldly] life. Yet we are left in doubt. We do not know the moment of our end. We can only rely on our Father in Heaven,14Compare Sota 49b. who wants to give us life15Compare Deuteronomy 6:24. so that we serve Him truthfully and faithfully,16Compare the opening words of the prayer immediately after the third portion of Shema in the evening service. or to give us our reward in this illusory world if we do not find favor in His eyes. Now if we examine our condition, [we find] we are far from the [true] focus of life. Our service is not to God. Most of the time we walk in darkness,17Compare Psalms 82:5. filling our bellies and satisfying our base desires. On top of that, we are steeped over our head in sins and willful acts. The little we acted righteously is smashed like fragments of a jug.18Compare Isaiah 30:14. [We act] without seeing and without knowing the right and straight path.
That is why God does not find much satisfaction from our lives, for all [final judgment] follows the majority [of our behaviors]. And even if we receive reward for our meager [acts of] righteousness, there will be plenty of scorn and anger19See Esther 1:18. [afterward for our bad behaviors]. Who knows where we stand on this? Perhaps our sins have outweighed our righteousness. For our shortcomings, expressed through illusory cravings, flow from the emotional [force] of our will’s desire. If we look back to just a few levels from where we are now, who knows if [they] do not far outweigh all of our righteousness,20Evoking Rambam’s Laws of Repentance 3:2: “If a person’s sins outweigh his merits, he will die immediately in his wickedness.” so that our remaining alive is entirely due to the mercies of Heaven. So we are left standing by a miracle!21Compare to Shabbat 104a. And perhaps miracles will not happen every day!22Compare, e.g., Megilla 7b, Kiddushin 29b.23It is noteworthy that this stinging critique of the emptiness of life and the assertion that their good deeds are outweighed by the bad to the point where God is upholding their life only out of kindness and miracle, and not on the merits, is addressed not to the public or to people of lesser standards, but to the disciples of the Mussar movement, including R. Salanter himself. Unlike the Hasidim, who felt that their opponents were living a spiritually inferior life, and unlike the Mitnagdim (“Opponents”), who felt that the Hasidim lacked in learning and legal discipline, the Mussarists (following R. Salanter) stressed their own flaws. R. Salanter is saying that even the “righteous” or the spiritual elite fall far short of God’s minimum expectations. In part, this emphasis reflects his high standards. This passage also foreshadows the later development of his thought. There, he concludes that even people who are learned and observant, unless they improve their own character and self-awareness, may fail to live by the Torah’s standards because they distort them or are blind to them. Their own character flaws lead them to distort the Torah’s teachings. This recalls the beginning of R. Salanter’s aphorism: “When I first started to study Mussar, I criticized the members of the public and justified myself. As I deepened my study of Mussar, I criticized the members of the public and I criticized myself. When I completed studying Mussar, I justified the public and criticized myself.” To that end, if we delve deeply into this matter and give much thought to the notion that, at any moment, one who is not studying [Torah] is worthy of death,24See Avot 1:13. we recognize that there is no moment when death is not staring us in the face (God forbid). How then can we find the cure for this lust, our lust for life, which burns in us as a consuming flame? [How can we] awaken the mercies of Heaven? The only way is by dedicating ourselves – some more, some less – to the community. Almighty God will not reject this,25Compare Job 36:5. and in its shadow26I.e., the community’s merit of protection. we will live;27Compare Lamentations 4:20. in their merit we will endure for long life.
What can we do, for we are poor? We can’t find the funds to uphold the Torah and its scholars. So we must seek ways to strengthen weak hands;28Compare Isaiah 35:3. to awaken them with wisdom and understanding, to Mussar study, which is destined to be a panacea for all sick souls; to learn and teach and observe and carry out29Avot 5:4 (quoted in the paragraph just before the Shema in morning prayers). all that is stated in [the Torah] – so there will be great hope for our [final] end.30Compare Jeremiah 31:17. As long as we are reckoned among the living, there is hope31Compare Ecclesiastes 9:4. R. Salanter uses a phrase from Ecclesiastes that as long as there is life, there is hope. However, he uses the term bitaḥon to summon up the hope and assurance that comes through complete trust in God and God’s promises. In Mussar literature of the past, bitaḥon is sometimes interpreted as accepting that life is completely in God’s hands so there is little or no need for human action. Modern understanding of the concept minimizes the passivity aspect but stresses the sense that God is with the individual. For example, when one is under vicious attack, the cortisol is flowing and he/she feels very embattled. But if one is imbued with bitaḥon, one feels immersed in a pool of comfort and assurance – for God is a Presence all-around. When pushed too far, this concept can turn into the magical belief that in the battle, one cannot be killed by a bullet – especially since there is a widespread tendency in the biblical era to infer that God’s Presence is a guarantee that one will be kept safe from all harm. Bitaḥon, then and now, also incorporates the idea of walking with God – so one never walks alone. In this more limited understanding of bitaḥon, it represents the trust and confidence that one is not alone and that Someone is guiding and helping you, keeping you calm, hopeful, and confident. This is comforting and strengthening. that we can follow the path of Mussar, transform ourselves from evil to good, and extract the precious from the vile.32Compare Jeremiah 15:19. God, most benevolent, will strengthen our hearts if we are among those who lead the public to virtue – for whom no sin can result from this work.33Compare Avot 5:18. Daniel 12:3 states that “those who turn many to righteousness (matzdikei harabbim) [shall shine] like the stars for ever and ever.” Under the term zikkui harabbim (conferral of public benefit), the Mussarists highlighted bringing Torah and Mussar study to the broadest possible public.
Let us now look at this with a penetrating eye. Can a person walk if he has no feet? Can a person gaze if he has no eyes? Likewise, Torah and God’s service cannot be done right by a person who is sick from the illnesses of the [evil] urge – not without Mussar study.
Let us now consider our ways and search.34Compare Lamentations 3:40. We are sick from every side and corner. Desire and status-seeking beset us; theft and injustice surround us; pride and anger, jealousy and short-temperedness – these are our ways. Our tongue rules over us without check. So why should we not flee to the doctor’s office? Maybe we will find some salve or cure for our affliction. Who is so foolish, so lacking in insight, as not to seek a cure for his sickness? This [inaction] can only be the counsel of the [evil] urge, who is schooled in warfare, for he is a warrior from his youngest days, and he is not slowed by preoccupation with worldly matters as we are. His sole objective is to take away our weapons, namely, Mussar study. He thus makes us his prisoners, and no one can save us.
So let us learn from [the evil urge] and take his ways as our model. Let us hold onto Mussar and not let up, strengthening it, glorifying it, dressing it up in the accoutrements of illusory desire so that we gain control over [the evil urge] using ulterior motives, which will eventually lead to purity of motive.35Compare Pesaḥim 50b; Sota 22b and 47a: If one starts doing good deeds with ulterior motives, it will bring him to do them for their own sake. The more difficult it is, the more it is a sign that our work is not in vain, and it will keep us as alive as this day.36Compare Deuteronomy 32:47. So we will educate ourselves to conquer our desires and to love our friends and to turn them to the ways of God and His Torah, with righteousness, judgment, equity, and every precious trait. Thus, we will find favor and approval37Lit. “good reason,” i.e., it makes common sense. in the eyes of God and people.38Compare Proverbs 3:4.
You, my friends, just be gracious to me in this matter.39Compare Malachi 3:10. Let me know who are going with us40Compare Exodus 10:8. wholeheartedly and who are shirking. Your friend, who seeks your peace and well-being.
יְדִידַי! הִנֵּה אָנֹכִי חָשַׁבְתִּי לְמִשְׁפָּט, כִּי דְּבָרַי הָרִאשׁוֹנִים יַסְפִּיקוּ לְמַדַּי לְעוֹרֵר לְבַבְכֶם אֶל חִזּוּק לִמּוּד הַלָּזֶה הוּא לִמּוּד הַמּוּסָרִי, אֲשֶׁר לֹא כְּכָל הַלִּמּוּדִים לִמּוּד הַמּוּסָרִי הַלָּזֶה, אֵין לְךָ לִמּוּד אֲשֶׁר יַקִּיף חִיּוּבוֹ עַל כָּל הַנְּפָשׁוֹת, הַנָּשִׁים פְּטוּרוֹת מִתַּלְמוּד תּוֹרָה, קְשֵׁי יוֹם וְחַסְרֵי דַּעַת בִּמְצוּקוֹת רָעוֹת חַס וְחָלִילָה יֵשׁ מָקוֹם הַרְבֵּה לְפָטְרָם, אִישׁ אִישׁ לְפִי עִנְיָנוֹ יְשׁוֹלֵל מֵחִיּוּבָם, לֹא רְאִי זֶה כִּרְאִי זֶה, כָּל אֲשֶׁר יַרְחִיב לָאָדָם, כֵּן יִגְדַּל הַחִיּוּב וְכֵן יִרְבֶּה:
My friends: I thought1Compare Tosefot Yom Tov on Mishna Eiruvin 2:5, note 13. that my first words surely would more than suffice to awaken your heart to strengthen this learning, the study of Mussar. Mussar is not like any other study. There is no other study that is required of all people. Women are exempt from study of Torah. There is plenty of room to exempt destitute people and those who are preoccupied by desperate circumstances, God forbid. Each person, according to his own situation, may have his obligation to study Torah reduced. Each one is different.2Compare Bava Kamma 6a et seriatim. The more comfortable conditions are for a person, the greater the obligation [to study Torah] grows.
לֹא כֵן לִמּוּד הַלָּזֶה הוּא חִיּוּב מֻקָּף לְכָל הַנְּפָשׁוֹת אַחַת לֹא נֶעְדָּר, כִּי הַמִּלְחָמָה פְּרוּשָׂה עַל כָּל הַחַיִּים הַמְדַבְּרִים, הִיא מִלְחֶמֶת הַיֵּצֶר וְתַחְבּוּלוֹתָיו, תַּאֲוַת הָאָדָם וַעֲלִילוֹתָיו, אֲשֶׁר הֵמָּה יִלְכְּדוּהוּ בְּמִכְמָרֵיהֶם, לְבַל יִהְיֶה לוֹ תְּקוּמָה חַס וְחָלִילָה, אֲשֶׁר כִּמְעַט קָט יִפְשָׁע הָאָדָם לְמַרְבֵּה בְּאֵין מַעֲצוֹר לְרוּחוֹ, לְהוֹצִיא כָּל מִפְעָל רָע וְנִתְעָב לְעֵינֵי הַשֶּׁמֶשׁ, אוֹי! מַה נַּעֲשֶׂה לְיוֹם פְּקוּדָה, כִּי יִפְקֹד ד' הַמִּשְׁפָּט עַל כָּל הַחַיִּים, מַעֲשֵׂה הָאָדָם וְתַחְבּוּלוֹתָיו, בְּמָה נֶאֱזֹר עֹז וְתַעֲצוּמוֹת, לַעֲמֹד נֶגֶד הַמִּלְחָמָה הַחֲזָקָה הַלֵּזוּ, אִם לֹא בְּלִמּוּד הַלָּזֶה לִמּוּד הַמּוּסָרִי, לְזַכֵּךְ מְעַט הָרַעְיוֹן, לְהַלְהִיב מַה הַלֵּב, וְלָתֵת אַחֲרִיתֵנוּ עַל לִבֵּנוּ, לְמַעַן לִהְיוֹת לָנוּ לְאוֹר מֵאִיר, אֲשֶׁר הָאֵבָרִים הַחִיצוֹנִים לְאוֹרָם יְהַלֵּכוּ, וּבִגְבוּרָתָם יַעֲשׂוּ מִלְחַמְתָּם לְמַעַן הָאֱמֶת וְהַצֶּדֶק, כִּי זֶה כָּל פְּרִי מְגַמַּתֵנוּ, רַק עַל הָאֵבָרִים הַחִצּוֹנִים לְשָׁמְרָם מִכָּל נֶגַע רַע וּמַחֲלָה, הֵן בְּמִדּוֹת וְהֵן בְּדִינִים, אֲשֶׁר לֹא יֵאָסְרוּ כִּי אִם בְּחָזְקָה וּבְהֶרְגֵּל רַב:
Not so this [Mussar] study. This study is required of everyone; no one is excused.3Compare Isaiah 40:27. For there is a battle hanging over all intelligent beings:4Lit. “all life that speaks,” a reference to the medieval definition of the superiority of human life over other animals because the human speaks. this is the battle with the [evil] urge and its [warped] strategies; human desire5I.e., instinct. and its [consequent] deeds which capture him in their traps, so that he will never recover (God forbid). For in an instant, a person will sin without limit if there is no check to his spirit. He will carry out every evil and depraved project in broad daylight. Oy! What will we do on the day of remembrance6Compare Isaiah 10:3. [of being held accountable] when God will bring His judgment on all the living, on the work of man and his schemes?!7Compare to the end of the liturgical poem, “Maaseh Elokeinu,” from the Yom Kippur Musaf.
With what can we strengthen ourselves to stand up to this tremendous battle, if not with the study of Mussar to refine our thought a bit, to arouse the heart somewhat, and to take to heart our end? [Let us study Mussar] in order that it be a shining light for us, so that the external limbs will walk by its light; and with their strength, they will battle for truth and righteousness. For this is the entire outcome8Lit. “fruit.” of our endeavor: only that the external limbs be guarded from all contagious evil and sickness – be it in character traits or be it in laws.9I.e., outward behaviors. They [the limbs] can only be contained with strength and with much habituation.10I.e., routinized as to become automatic.
אָכֵן מִי יַאַסְרֵם, מִי יִכְבְּשֵׁם, מִי יְזַרְזֵם לְכָל טוֹב וּמוֹעִיל, אִם לֹא לִמּוּד הַמּוּסָרִי, לְשַׁבֵּר הַלֵּב וּלְטָהֳרָה מְעַט מִזֻּהַמְתָהּ, לְעוֹרֵר הַדַּעַת הַנָּכוֹן אֶל הַמִּלְחָמָה הַלֵּזוּ, הִיא כְּבִישַׁת הָאֵבָרִים בְּחָזְקָה, לְהִשָּׁמֵר מִכָּל נֶגַע וָחֳלִי רָע, וּבְזֹאת כָּל אֲשֶׁר יֵצֶר לְהָאָדָם עוֹד תִּרְבֶּה עָלָיו הַמִּלְחָמָה, וְיֻגְדַּל הַחִיּוּב בְּלִמּוּד הַמּוּסָרִי הַלָּזֶה, וְהֵן עַתָּה הַיָּמִים לֹא טוֹבִים, הַמִּלְחָמָה מִתְגַּבֶּרֶת, כֵּן גָּדְלָה הַחִיּוּב:
Indeed, who will contain them? Who will master them? Who can spur them on toward everything that is good and useful? Only the study of Mussar to break the heart and purify it a bit from its pollution; to arouse the right understanding for this battle. [It requires] strong control of the [external] limbs to hold back from all contagious evil and sickness. The more the person’s evil urge intensifies its warfare, the greater the obligation grows for this Mussar study! And since these are not good days, the battle is getting harder, and the obligation [of Mussar study] has grown.
וְהִנֵּה כַּאֲשֶׁר לָקְחָה אָזְנִי, נִרְפִּים אַתֶּם נִרְפִּים בָּזֶה, לְזֹאת אָמַרְתִּי הֲלֹא חָכְמַת הַמּוּסָר, הִיא רַק הַרְחָבַת הַדְּבָרִים הַפְּשׁוּטִים וְהַנִּגְלִים, וְזֹאת אֵין טוֹב רַק לְהַרְחִיב מַה הַדִּבּוּר בְּעִנְיַן הַמִּכְתָּב הָרִאשׁוֹן:
Now, as I have heard, you are idle and shirking11Compare Exodus 5:8. in this matter. Therefore, I said to myself: The wisdom of Mussar consists only of expounding on simple, obvious things,12See Introduction to Mesillat Yesharim (Path of the Just) by R. Moshe Ḥayim Luzzatto. so the best thing I can do is to expand a bit on what I dealt with in the first letter.
כַּאֲשֶׁר נַשְׁקִיף עַל רְצוֹנֵנוּ וּמַאֲוַיֵּנוּ, הָעוֹלֶה עַל כָּל הִיא תַּאֲוַת הַחַיִּים הַמְדֻמִּים הַלָּזֶה, הָרָצוֹן הַלָּזֶה תָּקוּעַ בְּעֹמֶק לְבָבֵנוּ יָתֵד נֶאֱמָן, וְכָל אֲשֶׁר לָנוּ נָתֹן נִתֵּן בְּעַד נַפְשֵׁנוּ, מְסֻפָּקִים אֲנַחְנוּ לֹא נֵדַע עֵת אַחֲרִיתֵנוּ, אֵין לָנוּ לְהִשָּׁעֵן בָּזֶה אֶלָּא עַל אָבִינוּ שֶׁבַּשָּׁמַיִם, הָרוֹצֶה לְחַיּוֹתֵנוּ לְמַעַן נַעֲבֹד אוֹתוֹ בֶּאֱמֶת וּבְאֱמוּנָה, וְאִם לְקִבּוּל שְׂכָרֵנוּ בָּעוֹלָם הַהֲבָלִי הַלָּזֶה, אִם לֹא מָצָאנוּ חֵן בְּעֵינָיו. וְעַתָּה אִם נְחַפֵּשׂ מַצָּבֵנוּ רְחוֹקִים אֲנַחְנוּ מְאֹד מִמֶּרְכַּז הַחַיִּים, עֲבוֹדָתֵנוּ לֹא לַה' הִיא, רֹב הָעִתִּים בַּחֲשֵׁכָה נְהַלֵּךְ, לְמַלֹּאֹת בִּטְנֵנוּ, לִרְווֹת תַּאֲוָתֵנוּ הַשְּׁפָלִים וְהַנִּבְזִים, וְנוֹסָף לָזֶה בְּחַטָּאִים וּפְשָׁעִים לְמַעְלָה רֹאשׁ, הַמְעָט אֲשֶׁר נִצְדַקְנוּ שְׁבוּרִים הֵמָּה כְּשִׁבְרֵי נָבָל, בְּלִי רְאוֹת וּבְלִי דַּעַת דֶּרֶךְ הַנָּכוֹן וְהַיָּשָׁר:
When we reflect on our will and urges, the strongest of all is the desire for this illusory life. This will is deeply and firmly driven in our heart.13“Yated ne’eman,” lit. “a peg in a sure place” (Is. 22:23). Everything we have we would give for our [worldly] life. Yet we are left in doubt. We do not know the moment of our end.
We can only rely on our Father in Heaven,14Compare Sota 49b. who wants to give us life15Compare Deuteronomy 6:24. so that we serve Him truthfully and faithfully,16Compare the opening words of the prayer immediately after the third portion of Shema in the evening service. or to give us our reward in this illusory world if we do not find favor in His eyes.
Now if we examine our condition, [we find] we are far from the [true] focus of life. Our service is not to God. Most of the time we walk in darkness,17Compare Psalms 82:5. filling our bellies and satisfying our base desires. On top of that, we are steeped over our head in sins and willful acts. The little we acted righteously is smashed like fragments of a jug.18Compare Isaiah 30:14. [We act] without seeing and without knowing the right and straight path.
וְלָזֹאת אֵין נַחַת מוֹצֵא לַה' יִתְבָּרַךְ מִחַיּוּתֵנוּ, כִּי הַכֹּל הוֹלֵךְ אַחַר הָרֹב, וְאִם לְקַבֵּל שָׂכָר מְעָט צִדְקוֹתֵנוּ, כְּדַי בִּזָּיוֹן וָקֶצֶף, מִי יוֹדֵעַ מַעֲמָדֵינוּ בָּזֶה, אוּלַי עֲוֹנוֹתֵינוּ עָלְתָה יוֹתֵר מִידֵי צִדְקוֹתֵינוּ, כִּי חֶסְרוֹנוֹתֵינוּ בְּתַאֲווֹת הַמְדֻמּוֹת אֲשֶׁר יֶחְסַר לָנוּ, הוּא נוֹבֵעַ רַק מִרִגְשַׁת חֶפְצַת רְצוֹנֵינוּ, וְאִם נָשׁוּבָה אָחוֹר עַל כַּמָּה מַדְרֵגוֹת פְּחוּתוֹת מֵאִתָּנוּ, מִי יוֹדֵעַ אִם לֹא עָלָה הַרְבֵּה יוֹתֵר מִדַּאי עַל כָּל צִדְקוֹתֵינוּ, וְכָל חַיּוּתֵינוּ הוּא רַחֲמֵי שָׁמַיִם, וּבְנֵס אֲנַחְנוּ עוֹמְדִים, וְאוּלַי לָאו כָּל יוֹמָא מִתְרָחֵשׁ נִיסָא, וְלָזֹאת אִם נַעֲמִיק בְּדָבָר הַרְבֵּה בְּהִתְבּוֹנְנוּת רָב, אֲשֶׁר בְּכָל רֶגַע מָאן דְּלָא יָלִיף קְטָלָא חַיָּב, וְאֵין לְךָ שָׁעָה שֶׁאֵין הַמָּוֶת עוֹמֵד חַס וְחָלִילָה לְנֶגֶד עֵינֵינוּ — בְּמַה נִּמְצָא תְּרוּפָה לְתַאֲוָתֵינוּ הַלָּזוּ הִיא תַּאֲוַת הַחַיִּים, הַבּוֹעֶרֶת בְּקִרְבֵּנוּ כְּאֵשׁ בּוֹעֶרֶת לְעוֹרֵר רַחֲמֵי שָׁמַיִם, אִם לֹא שֶׁנִּמְסֹר עַצְמֵנוּ לִצְבֹּר אִם מְעָט וְאִם הַרְבֵּה, וְאֵל כַּבִּיר לֹא יִמְאָס וּבְצֶלֶם נִחְיֶה, וּבִזְכוּתָם נַעֲמֹד לְאֹרֶךְ יָמִים:
That is why God does not find much satisfaction from our lives, for all [final judgment] follows the majority [of our behaviors]. And even if we receive reward for our meager [acts of] righteousness, there will be plenty of scorn and anger19See Esther 1:18. [afterward for our bad behaviors]. Who knows where we stand on this? Perhaps our sins have outweighed our righteousness. For our shortcomings, expressed through illusory cravings, flow from the emotional [force] of our will’s desire. If we look back to just a few levels from where we are now, who knows if [they] do not far outweigh all of our righteousness,20Evoking Rambam’s Laws of Repentance 3:2: “If a person’s sins outweigh his merits, he will die immediately in his wickedness.” so that our remaining alive is entirely due to the mercies of Heaven. So we are left standing by a miracle!21Compare to Shabbat 104a. And perhaps miracles will not happen every day!22Compare, e.g., Megilla 7b, Kiddushin 29b. 23It is noteworthy that this stinging critique of the emptiness of life and the assertion that their good deeds are outweighed by the bad to the point where God is upholding their life only out of kindness and miracle, and not on the merits, is addressed not to the public or to people of lesser standards, but to the disciples of the Mussar movement, including R. Salanter himself. Unlike the Hasidim, who felt that their opponents were living a spiritually inferior life, and unlike the Mitnagdim (“Opponents”), who felt that the Hasidim lacked in learning and legal discipline, the Mussarists (following R. Salanter) stressed their own flaws. R. Salanter is saying that even the “righteous” or the spiritual elite fall far short of God’s minimum expectations. In part, this emphasis reflects his high standards. This passage also foreshadows the later development of his thought. There, he concludes that even people who are learned and observant, unless they improve their own character and self-awareness, may fail to live by the Torah’s standards because they distort them or are blind to them. Their own character flaws lead them to distort the Torah’s teachings.
This recalls the beginning of R. Salanter’s aphorism: “When I first started to study Mussar, I criticized the members of the public and justified myself. As I deepened my study of Mussar, I criticized the members of the public and I criticized myself. When I completed studying Mussar, I justified the public and criticized myself.”
To that end, if we delve deeply into this matter and give much thought to the notion that, at any moment, one who is not studying [Torah] is worthy of death,24See Avot 1:13. we recognize that there is no moment when death is not staring us in the face (God forbid). How then can we find the cure for this lust, our lust for life, which burns in us as a consuming flame? [How can we] awaken the mercies of Heaven? The only way is by dedicating ourselves – some more, some less – to the community. Almighty God will not reject this,25Compare Job 36:5. and in its shadow26I.e., the community’s merit of protection. we will live;27Compare Lamentations 4:20. in their merit we will endure for long life.
וּמַה נַּעֲשֶׂה כִּי דַּלִּים אֲנַחְנוּ, מוֹצָא לַכֶּסֶף אֵין לְהַחְזִיק הַתּוֹרָה וְלוֹמְדֶיהָ — וְלָזֹאת נְחַפֵּשׂ דְּבָרִים לְחַזֵּק יָדַיִם רָפוֹת, לְעוֹרְרָם בְּדַעַת וּבִתְבוּנָה אֶל הַלִּמּוּד הַמּוּסָרִי, הַמְעֻתָּדָה לְכָל מַרְפֵּא לְחוֹלֵי הַנֶּפֶשׁ, לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשוֹת כְּכָל הָאָמוּר בָּהּ, לְמַעַן תִּהְיֶה תִּקְוָה טוֹבָה לְאַחֲרִיתֵנוּ, כִּי כָּל אֲשֶׁר יְחֻבָּר אֶל הַחַיִּים יֵשׁ בִּטָּחוֹן, אִם בְּמוּסָרִי יְהַלֵּךְ לְהִתְהַפֵּךְ מֵרַע לְטוֹב, וּלְהוֹצִיא יָקָר מִזּוֹלֵל, וְד' הַטּוֹב יְחַזֵּק לְבָבֵנוּ, אִם נִהְיֶה מִמְּזַכֵּי הָרַבִּים אֲשֶׁר אֵין חֵטְא בָּא עַל יָדָם:
What can we do, for we are poor? We can’t find the funds to uphold the Torah and its scholars. So we must seek ways to strengthen weak hands;28Compare Isaiah 35:3. to awaken them with wisdom and understanding, to Mussar study, which is destined to be a panacea for all sick souls; to learn and teach and observe and carry out29Avot 5:4 (quoted in the paragraph just before the Shema in morning prayers). all that is stated in [the Torah] – so there will be great hope for our [final] end.30Compare Jeremiah 31:17. As long as we are reckoned among the living, there is hope31Compare Ecclesiastes 9:4. R. Salanter uses a phrase from Ecclesiastes that as long as there is life, there is hope. However, he uses the term bitaḥon to summon up the hope and assurance that comes through complete trust in God and God’s promises. In Mussar literature of the past, bitaḥon is sometimes interpreted as accepting that life is completely in God’s hands so there is little or no need for human action. Modern understanding of the concept minimizes the passivity aspect but stresses the sense that God is with the individual. For example, when one is under vicious attack, the cortisol is flowing and he/she feels very embattled. But if one is imbued with bitaḥon, one feels immersed in a pool of comfort and assurance – for God is a Presence all-around. When pushed too far, this concept can turn into the magical belief that in the battle, one cannot be killed by a bullet – especially since there is a widespread tendency in the biblical era to infer that God’s Presence is a guarantee that one will be kept safe from all harm. Bitaḥon, then and now, also incorporates the idea of walking with God – so one never walks alone. In this more limited understanding of bitaḥon, it represents the trust and confidence that one is not alone and that Someone is guiding and helping you, keeping you calm, hopeful, and confident. This is comforting and strengthening. that we can follow the path of Mussar, transform ourselves from evil to good, and extract the precious from the vile.32Compare Jeremiah 15:19. God, most benevolent, will strengthen our hearts if we are among those who lead the public to virtue – for whom no sin can result from this work.33Compare Avot 5:18. Daniel 12:3 states that “those who turn many to righteousness (matzdikei harabbim) [shall shine] like the stars for ever and ever.” Under the term zikkui harabbim (conferral of public benefit), the Mussarists highlighted bringing Torah and Mussar study to the broadest possible public.
עַתָּה נִרְאֶה נָא בְּעַיִן חוֹדֶרֶת, הַיְהַלֵּךְ אִישׁ וְרַגְלַיִם אֵין לוֹ? הֲיַשְׁקִיף אִישׁ וְעֵינַיִם אֵין לוֹ? כֵּן לֹא יִכּוֹן הַתּוֹרָה וְהָעֲבוֹדָה, אֶל הָאָדָם הַנֶּחְלָה בְּתַחֲלוּאֵי הַיֵּצֶר, אִם לֹא בְּלִמּוּד הַמּוּסָרִי:
Let us now look at this with a penetrating eye. Can a person walk if he has no feet? Can a person gaze if he has no eyes? Likewise, Torah and God’s service cannot be done right by a person who is sick from the illnesses of the [evil] urge – not without Mussar study.
עַתָּה נַחְפְּשָׂה דְּרָכֵינוּ וְנַחְקֹרָה, חוֹלִים אֲנַחְנוּ מִכָּל צַד וּפִנָּה, הַתַּאֲוָה וְהַכָּבוֹד יְסוֹכְכֵנוּ, הַגֶּזֶל וְהָעַוְלָה יְסוֹבְבוּנוּ, הַגַּאֲוָה וְהַכַּעַס, הַקִּנְאָה וְהַקַּפְדָנוּת, הֵם דְּרָכֵינוּ, הַלָּשׁוֹן יִשְׁלֹט בָּנוּ בְּאֵין מַעֲצוֹר, וּמַדּוּעַ לֹא נָנוּס אֶל בֵּית הָרוֹפְאִים, אוּלַי נִמְצָא אֵיזֶה מָזוֹר וּתְרוּפָה לְמַכָּתֵינוּ, כִּי מִי פֶּתִי חֲסַר לֵב אֲשֶׁר לֹא יְבַקֵּשׁ מָזוֹר לְמַחֲלָתוֹ, אֵין זֹאת כִּי אִם עֲצַת הַיֵּצֶר הַמְלֻמָּד בְּמִלְחְמוֹתָיו, כִּי אִישׁ מִלְחָמָה מִנְּעוּרָיו הוּא, לֹא יַעַצְרוּהוּ טִרְדֵי הַבְלֵי הַזְּמָן כָּמוֹנוּ, וְכָל מְגַמּוֹתָיו הוּא רַק לְהַסִּיר מִלְּפָנֵינוּ כְּלֵי מִלְחַמְתֵינוּ, הוּא לִמּוּד הַמּוּסָרִי, וּבָזֶה יֶאֱסֹר אוֹתָנוּ לְפָנָיו וְאֵין מוֹשִׁיעַ:
Let us now consider our ways and search.34Compare Lamentations 3:40. We are sick from every side and corner. Desire and status-seeking beset us; theft and injustice surround us; pride and anger, jealousy and short-temperedness – these are our ways. Our tongue rules over us without check. So why should we not flee to the doctor’s office? Maybe we will find some salve or cure for our affliction. Who is so foolish, so lacking in insight, as not to seek a cure for his sickness? This [inaction] can only be the counsel of the [evil] urge, who is schooled in warfare, for he is a warrior from his youngest days, and he is not slowed by preoccupation with worldly matters as we are. His sole objective is to take away our weapons, namely, Mussar study. He thus makes us his prisoners, and no one can save us.
לְזֹאת מִמֶּנוּ נִלְמֹד וְאֶת דְּרָכָיו נִקַּח לָנוּ לְמוֹפֵת, לְהַחְזִיק בְּמוּסָר וְלֹא נֵרֵף, לְגַדְּלוֹ וּלְהַאֲדִירוֹ לְהַלְבִּישׁוֹ בְּמַלְבּוּשֵׁי הַתַּאֲוָה הַמְדֻמָּה לְמַעַן יִשְׁלֹט בּוֹ הַשֶּׁלֹּא לִשְׁמָהּ, אֲשֶׁר מִמֶּנָהּ יָבֹא הַלִּשְׁמָהּ הַצְּרוּפָה, וְכָל אֲשֶׁר יְכַבֵּד עִנְיָנוֹ, אוֹת הִיא כִּי לֹא דָּבָר רֵק הוּא לְחַיּוֹתֵינוּ כַּיּוֹם הַזֶּה, לְמַעַן נְלַמֵּד עַצְמֵנוּ לִכְבֹּשׁ תַּאֲווֹתֵינוּ, וּלְאַהֲבַת רֵעֵנוּ לְהַטּוֹתָם אֶל דַּרְכֵי ד' וְתוֹרָתוֹ, בְּצֶדֶק מִשְׁפָּט וּמֵישָׁרִים וְכָל מִדָּה יְקָרָה, וּבָזֶה נִמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹקִים וַאֲנָשִׁים:
So let us learn from [the evil urge] and take his ways as our model. Let us hold onto Mussar and not let up, strengthening it, glorifying it, dressing it up in the accoutrements of illusory desire so that we gain control over [the evil urge] using ulterior motives, which will eventually lead to purity of motive.35Compare Pesaḥim 50b; Sota 22b and 47a: If one starts doing good deeds with ulterior motives, it will bring him to do them for their own sake.
The more difficult it is, the more it is a sign that our work is not in vain, and it will keep us as alive as this day.36Compare Deuteronomy 32:47. So we will educate ourselves to conquer our desires and to love our friends and to turn them to the ways of God and His Torah, with righteousness, judgment, equity, and every precious trait. Thus, we will find favor and approval37Lit. “good reason,” i.e., it makes common sense. in the eyes of God and people.38Compare Proverbs 3:4.
אַתֶּם רֵעַי חֲנוּנִי נָא בָּזֹאת, לְהוֹדִיעֵנִי מִי וָמִי הַהוֹלְכִים לְתוּמָם, וּמִי הֵמָּה הַנִּרְפִּים, יְדִידָם דּוֹרֵשׁ שְׁלוֹמָם וְטוֹבָתָם:
You, my friends, just be gracious to me in this matter.39Compare Malachi 3:10. Let me know who are going with us40Compare Exodus 10:8. wholeheartedly and who are shirking. Your friend, who seeks your peace and well-being.